Sentences with phrase «sense as every other religion»

You will end up making just as little sense as every other religion out there.

Not exact matches

Religions incorporated and codified these basic social values and skills, and quickly learned to take credit for them — as if, without the religion, we would be doomed to not have them — although we see them in every human society, including hunter - gather tribes with no sense of gods as we understand them After many centuries of religious domination, enforced through pain of death, ostracization or other social sanctions, allowing religion to take credit, as well as failing to question other religious claims — has become a cultural habit.

It therefore would be a mistake to understand their animosities as «secular» in the contemporary sense; instead, they took aim at Catholicism and other organized religion from their own theological position.

Progressive religious folks of all stripes tend to share a post-triumphalism (a sense that it's time to move beyond the old triumphalist paradigm in which one religion is The Right Path to God and all the other paths are wrong), as well as an inclination toward reading our sacred texts through interpretive lenses which take into account changing social mores and changing understandings of justice.

Eliade understands syncretism not in a pejorative sense but as something inherent in culture and religion to influence each other.

I mention, only because my... paradigm (I'm not much on beliefs, in the usual organized religion sense)... includes a «Divine» of my own definition, that equates to something like «awe of life, love, and knowing that there is much we don't know» (< — sorry, not the easiest thing for me to get into words, hopefully that gets the gist of it) that I don't see as a «personal other», but, in my paradigm, I see that Divine as being systemic to everything, hence insights from what I learn / experience can be termed as the Divine acting.

Hegel and Schleiermacher did not sense the full seriousness of the claims of other religions, especially those of India, to rival and replace Christianity, and they treated them instead as stages in a single line of progress leading to Christianity.

Jürgen Moltmann, on the other hand, emphasized the difference between the new and the old meanings of political theology depicting what had earlier been called political theology as the ideology of political religion, which is the symbolic integration of the beliefs of a people through which they sanction and sanctify their traditions and their ambitions.12 Moltmann strongly supports Peterson in his critique of political theology in this sense.13 It is the task of what is properly called political theology — in Metz's sense — to unmask the pretenses of political religions.

Thus the non-Christian religions, and even other world views such as Marxism, may be seen to be genuinely workings of God among humanity, since in them enough is granted to provide a sense of significance or value in human life and to learn to live in love, seek justice, do one's duty, and follow truth and goodness and beauty.

The domain of religion has to do for the most part with other sorts of experience such as the sense of being forsaken, forgiveness, caring for, having courage, sensing an at - one - ness with the universe and many others, including what some call mystical experience.

In yesterday's post I suggested that if we understand the inspiration of God as the «whisperings of God» then it makes sense to think that God has been whispering truth not just to the authors of Scripture, but also to people who wrote the writings of other religions.

Others are convinced that for the most part people have at least some sense of a dimension of mystery and that therefore religion, understood broadly as a «sense of mystery,» still lives on with almost the same degree of explicitness as it has in the past.

As Steven Weinberg points out here, the argument made against extremists ends up invoking a moral sense to argue that the religious ideas of the extremists are wrong, when the whole point of religion is that it should be the other way around.

2 In other words, whether a tradition is as meaningful as religion or as small as preferring white to multi-coloured fairy lights, it can still carry sentiment behind it that symbiotically anchors our traditions to our sense of identity.

It is a nontrivial problem in other cultures with other religions, each claiming that an antique document is a better guide for moral behavior than mere common sense and the application of simple principle of personal freedom as long as it doesn't materially hurt others.